Selected quad for the lemma: authority_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	believe_v	faith_n	scripture_n	10,448	5	6.7135	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89737	The orthodox evangelist. Or A treatise wherein many great evangelical truths (not a few whereof are much opposed and eclipsed in this perillous hour of the passion of the Gospel) are briefly discussed, cleared, and confirmed: as a further help, for the begeting, and establishing of the faith which is in Jesus. As also the state of the blessed, where; of the condition of their souls from the instant of their dissolution: and of their persons after their resurrection. By John Norton, teacher of the church at Ipswich in New England.	Norton, John, 1606-1663.	1654 (1654)	Wing N1320; Thomason E734_9; ESTC R206951	276,720	371

Pemble of grace and faith p. 59. in Divine graces goes before the habit is saith Pemble an assertion in Divinity not tollerable which tels us the tree must be good before the fruit can be good and that question which Christ put to the Pharisees Mat. 12.34 How can yee that are evil speake good things is more than any Arminian can tell how to answer Either the Life-operation or Life-act presupposeth life or the Life-act is life it selfe or there may be a Life-act without life But there cannot be a Life-act before life nor is that Life-act life it selfe otherwise there being an intermission or cessation of that act there would be a cessation of life Whence would follow interitus gratiae a falling a way from grace the immortal seed 1 Joh. 3.9 should become mortal the beleever so oft as the act of faith ceaseth by reason of sleep or sinne or what else becometh an unbeleever and dying asleep must either not be saved or be saved without faith therefore the Life-operation necessarily presupposeth life If the Life-act of faith whereby the Soule cometh unto Christ have no habit preceding it in order then it will follow either that there is no infused habit of faith or that this infused habit followeth the act of faith but true it is First that there is an infused habit Secondly that this infused habit followeth not the act of faith as we have already seen Obj. How doth it appeare that there is any habit it being no Scripture terme Ans Though the word Habit were not in the Scripture yet the thing signified by that word being in the Scripture it is sufficient according to that received Proposition Whatsoever is contained in the Scripture either in termes or by manifest consequence is Scripture So Divines defend the use of the terms Effence Person Trinity and Merit c. though the words in so many letters are not there found That the thing which those words habit of faith intend is contained in Scripture is manifest from the nature of a Habit thus An infused inherent permanent quality disposing the subject through assisting grace to supernatural acts is the thing signified or intended by the words Habit of faith the grace of saving faith is such an infused inherent permanent quality therefore the grace of faith is a Habit this inherent quality or habit is in the Scripture called the Spirit of faith 2 Cor. 4.13 a power Eph. 3.20 the will Phil. 2.13 the lust of the Spirit Gal. 5.17 the Divine nature 2 Pet. 1.4 the seed remaining 1 Joh. 3.9 for though the most appellations mentioned seeme not to be given to the grace of faith only but to the whole frame of habitual grace yet in that they are given to the whole frame of habitual grace yet in that they are given to the whole whereof faith is a part they are also given to faith as a part of that whole The word habit is a Scripture terme used Heb. 5.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered habit by the Latine Translators generally who by reason of the habit have their senses exercised to discerne good and evil the inherent faculty of doing good and eschewing evil is called an habit The infused and inherent grace of faith whether it be called a power principle or habit no way prejudiceth the truth asserted by which of these termes soever it be called the thing is the same therefore the cause is the same and as firme So cleare is the doctrine of infused habits whereof faith is one that many of the School-men both ancient and late Dispositio aut habit us ille supernaturalis c. requiritur simpliciter ad actum istum supernaturalem Rescript Ames ad Grev. c. 10. attest thereunto Those habits Ad quaestionem tamen dico quod oportet ponere fidem infusam propter auctoritatom Scripturae Sanctorum Scot. lib. 3. dist 33. qu. 1. idem lib. 1. dist 17.9 3. 11.30 whereby man is disposed to such an end as exceeds Nature are of necessity in men by Divine infusion We ought faith Scotus himselfe to beleeve the habit of faith infused for the authority of the Scripture and of the Saints Scotus is commended for deducing out of the Master of the Sentences such inferences as might be apprehended not to have denied all supernatural habits Valentia Valentia Tom. 2. disp 4.9.3 p 4. Vbi fusè tractat quaestionem Utrum aliqui habit us infundant ur nobis supernaturaliter à Deo unwilling that the Council of Trent should bee thought to have denied infused habits notwithstanding he denieth not the testimony of Sotus who was there present to be true namely that the Council no wonder if that were difficult to be pronounced by the Adversaries of the Doctrine of Grace industriously abstained from the word habit yet endeavoureth to prove the thing signified by the word being taught by them not the dislike of the word but rather some other reason mentioned by him to have been the cause why they abstained from the use thereof In the same place hee asserreth the being of Habits from Argument Scripture and Authority and mentions other of the principal School-men like-minded with himselfe The Arminians though they could not be ignorant how much it concerned their cause to oppose the habit of faith yet none of them openly denied it before Grevinchovius Faith faith Fstius both in Infants Fides est habitus à Deo infusus tam in baptismo parvulorum quam in justificatione adultorum Estius l. 3. d. 23. s 1. 11. collat is cum dist 24. s 1. and in persons of discretion is a habit infused of God alone In receiving the habit of Grace In receiving the habit of Grace the Soul is passive whether we are to understand thereby the solitary habit of saving faith or the habitual frame of the New Creature of which before chap. 11. the Soule is passive The proof of this Proposition appeares by Scriptures Arguments Authorities By Scriptures thus Phil. 2.13 For it is God which worketh in you Velle non de substantia voluntatis sed de nova qualitate accipitur Bucan●oc 18 qu. 10. both to will and to doe of his owne pleasure The Apostle here distinguisheth between doing and a power to doe which hee calleth the will both these are wrought of God to will or power to doe he worketh without us to doe he worketh by us in the first we are passive and not active manifest it is the Soul cannot actually doe whilst it is but yet receiving power to doe in the second we are not only passive but also active yet so as wee are passive before we are active A second Scripture for the confirming of this truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have Phil. 3.12 But I follow after if that I may apprehend that for which also I am apprehended of Christ The Apostle here expresly as those that understand the Original know makes mention of himselfe in

4.17 Mark 1.15 thereby explaining and confirming John's Doctrine of preparatory repentance before believing which is also further cleared and proved Matth. 21.32 For John came unto you in the way of righteousness and ye believed him not but the Publicans and Harlots believed him And ye when ye had seen it repented not afterward that ye might believe So Peter preached Acts 3.19 Repent ye therefore and be converted So Paul preached Acts 26.20 but shewed first unto them of Damascus and at Jerusalem and throughout all the Coasts of Judea and then to the Gentiles that they should repent and turn to God and do works meet for Repentance The second Head of Arguments to prove preparatory work Arguments from Types is taken from the proportion that this work of special Providence viz. Conversion the thing figured holdeth with those Works of Gods more common Providence which were types and figures thereof For the right use and prevention of the abuse of Arguments taken from types and figures it is requisite that we keep in mind these three Cautions 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signum rei futurae 1 Cor. 10.11 That we inform our selves concerning the nature of a Type namely that it is a person action or thing whether having or not having any physical aptness thereunto by divine institution appointed and declared to signifie testifie and oft times to exemplifie some spiritual truth 2. That we allow not any person action or thing Allegoria non ex legantis voluntate sed ex scribentis Authoritate est intelligenda Hieron in Gal. 4. to be a Type but what from the Scripture appears so to be No Allegory is to be grounded upon the will of the Reader but upon the authority of the Writer 3. That our arguing from thence be adequate to the intent of the Spirit in the Scripture neither more nor less nor otherwise These Cautions premised the Types themselves follow Isaac born of Sarah ninety years of age with whom it now had long ceased to be after the manner of women Gen. 18.11 her womb was dead in respect of conception Rom. 4.19 so as no one would have said that Sarah should give children suck Gen. 21.7 Isaac I say thus born of this Sarah was a Type of the Regeneration and Conversion of the Elect Gal. 4.28 29. As therefore the birth of Isaac was not by the strength of Nature like Ishmaels of Hagar but by virtue of the Promise after a supernatural manner upon sensibleness of barrenness and impotency to such a birth foregoing thereunto So seemeth it to be according to ordinary dispensation proportionably and in measure with every one that is born of the Spirit in respect of their new birth The Deliverance of Israel out of Egypt figured the Deliverance of the Elect from sin witness the Institution of the Passover see also Ezek. 16. Hosea 2.14.15 The state of servitude of the Hebrew servants Exod. 21. figured our subjection unto sin under the Law Rom. 6.6 16 17. The seventh year and the Jubilee figured our spiritual liberty in Gods accepted time by the effectual grace of Christ Isai 61.2 Luke 4.18 19. John 8.32 36. An Israelite stung with the fiery Serpent and healed by looking to the brazen Serpent was a figure of a man stung with sin the fruit of the old Serpent and cured by faith in Jesus Christ Numb 21.8 John 3.14 As Moses lift up the Serpent in the Wild rness so must the Son of man be lifted up Cyrus setting the Jews at liberty from the Babylonish Captivity of whom the Prophet thus speaks Isai 45.1 13. I have raised him up in righteousness and I will direct all his ways he shall build my City and he shall let go my captives not for price nor r●●rard saith the Lord of Hosts was a figure of Christ opening the prison to them that are bound and seting them free from the bondage of sin and Satan of whom the same Prophet Chap. 42.6 7. I the Lord have called thee in righteousness and I will hold thine hand and will keep thee and wi● give thee for a Covenant of the people for a light of the Gentiles to open the blind eyes to bring out the prisoners from the prison and them that sit in darkness out of the prison house See also Isai 61.1 Ezek. 37. Zach. 2.11 and 9.11 and 10.9 As therefore God brought not the children of Israel out of Egypt without letting them have experience of their state of bondage and that for many years and such whereby their lives were made bitter unto them Exod. 1.14 Neither was the Hebrew servant set free without some sense of his corporal servitude Nor was the brazen Serpent lift up unto the Israelite stung with the fiery Serpent before some feeling of his sting sin and incurableness thereby Nor was the Babylonish Captivity loosed without seventy years experience thereof and that in such a degree as they say their hope is lost and they are cut off for their parts before they are delivered Ezek. 37.11 So that there be some analogy and answerableness between the Type and the Anti-type the figure and the thing figured It cannot be expected according to the ordinary dispensation of God that the Soul should be made partaker of the liberty of the Gospel by faith in Christ Jesus without some foregoing sense of the bondage servitude sting and captivity of sin and the Curse So hath this Proposition been made good by plain Texts and Types that is by Scripture both proper and typical The third sort of Arguments follow from Reason The first whereof is taken from The good pleasure of God and Christ to proceed unto Vocation according to this order 'T is in the works of Grace Reason 1. as we ordinarily see in the works of Nature Natura non facit saltum God proceeds not immediately from one extream unto another but by degrees They that be whole have no need of a Physician but they that are sick but go ye and learn what that meaneth I will have mercy and not sacrifice for I am not come to call the righteous but sinners to repentance Mat. 9.12 13. Here Christ the only Physician of Souls so cures his Elect as that by the common work of the Spirit he maketh them sick before by the saving work of the Spirit he maketh them well He first maketh them to feel the need of a Physician before he succours them according to their needs There seems to be little or no joy in Heaven for that Convert on Earth who was never sensible of his need of repentance Luke 15.7 Christ professeth he came not to call the Righteous The very Elect then whom yet Christ in his order came not only to call externally but also effectually whilest righteous in their own conceit and insensible of their sin he calleth not immediately to beleeve but first calleth them to sensibleness of their sin to repentance c. then calleth them nextly to